Catholic Mass Research Articles

David Jones: Engraver, Soldier, Painter, Poet, by Thomas Dilworth, David Jones: A Christian Modernist?, ed. by Jamie Callison, Paul S. Fiddes, Anna Johnson, and Erik Tonning

David Jones: Engraver, Soldier, Painter, Poet, by Thomas Dilworth, David Jones: A Christian Modernist?, ed. by Jamie Callison, Paul S. Fiddes, Anna Johnson, and Erik Tonning

Remembrance of Jews in contemporary catholic homilies

The paper discusses the problem of transferring the memory of Jews through Polish contemporary Catholic homilies. In the biblical pericopies read throughout the liturgical year during Catholic mass, generally Jews play a negative role – as persecutors and killers of Jesus. According to the provisions of the Second Vatican Council, anti-Jewish content cannot be proclaimed in the Catholic Church, and the Bible, which according to the doctrine must remain unchanged, should be adequately commented on in homilies. The paper – on the example of about 40 homilies – shows, however, that priests who preach homilies do not use modern exegetic knowledge, but replicate stereotypes deeply rooted in culture, thus reproducing the centuries-oldmyth of the Jews as killers of God.

Language Management in a Seventh-Day Adventist Church in the City of Maroua: Default Language Policy and Historical Factors

This paper looks into language management and factors affecting language use in a Seventh-Day Adventist Church in the city of Maroua. The methodology consists of observation followed by a pre-prepared questionnaire supplemented with personal interviews with church faithful and rulers. The approach used to analyse the data is the structural-functional approach propounded by Kouega (2008) and successfully applied to some Christian Churches and to Islam. The findings show that, contrary to previous works, this Seventh-Day Adventist Church adopts only a default language policy as its religious language management strategy. The use of Fulfulde and French as the two default languages was found to be motivated by the wish to follow a neutral policy due to cosmopolitanism of the polity but also to keep the historical tradition. This policy is in total contradiction with what obtains in Catholic masses whose language policies were deeply influenced by the resolutions Council Vatican II authorizing the use of vernaculars in religious services and in Protestant churches where the sociolinguistic identities of the worshipers matter in the choice of the language in which some activities should be conducted.

Lost in Translation: The English Language and the Catholic Mass. By Gerald O'Collins with John Wilkins. Collegeville, MN: Liturgical Press, 2017. x + 122 pages. $17.95 (paper).

Lost in Translation: The English Language and the Catholic Mass. By Gerald O'Collins with John Wilkins. Collegeville, MN: Liturgical Press, 2017. x + 122 pages. $17.95 (paper).

Music in the Cathedral of Córdoba (1236-16th century)

The present article tries to explore the origins of music in the cathedral of Cordoba since it is consecrated as a Christian temple, as well as the beginning and consolidation of the groups and ministers who daily play the Gregorian chant in the Catholic Mass and in the different hours of the divine office, and, extraordinarily, polyphony in the great liturgical solemnities, taking as its starting point the very institution of the cathedral lobby which is the one that makes this sound reality possible. On the other hand, we inquired in the beginnings of the instrumental musical practice from the first news allusive to the presence of the organ and the participation of the first group of minstrels in the solemnity of the religious services, to finish exposing the opinion about the chapel of music that their contemporaries had.

The Mass ‘Transubstantiated’ into Music: Quotation and Allusion in James Macmillan’s Fourth Symphony

The Scottish composer James MacMillan has denied the use of programmatic elements in his Fourth Symphony (2015), insisting that the work is ‘essentially abstract’. This study, however, reveals the work to be the Roman Catholic Mass, to use MacMillan’s own phrase, ‘transubstantiated’ into music. I explicate this programme by the identification of pre-existing music heard throughout the symphony—that of the sixteenth-century Scottish composer Robert Carver, plainchant, liturgical recitative, Jewish cantillation, Wagner, and self-quotation—which combine to form a chain of quotation and allusion that aligns exactly with the elements of the Eucharistic liturgy. The aim of this analysis is not merely to reduce the work to a ground-plan of liturgical correspondences, but to give it its due as a profound meditation on the subjective experience of sacred ritual. I consider the reception of the symphony and contextualize the work within the composer’s campaign to improve Catholic liturgical music in general.

AT MASS WITH SIR JAMES: MACMILLAN'SSYMPHONY NO. 4AND LITURGICAL TIME

AbstractSir James MacMillan'sSymphony No. 4is claimed by the composer as an abstract work, but a clear programme is discernible through the use of references to the Roman Catholic Mass. MacMillan uses Gregorian chant, quotations from Robert Carver'sMissa Dum sacrum mysterium(c. 1523) and his ownSt Luke Passion(2015) to create a liturgical form for the symphony. These allusions and their presentation in the symphony can be fruitfully understood in relation to Catholic theologies of time and the Eucharist. When allusions to sonata form are also taken into consideration, the result is a complex interaction between different experiences of time in the symphony's span.

Book Review: Lost in Translation: The English Language and the Catholic Mass

Book Review: Lost in Translation: The English Language and the Catholic Mass

Wychowanie religijne dzieci emigrantów zarobkowych jako wyzwanie dla rodziców, duszpasterzy i katechetów (na przykładzie Szkocji)

The aim of the article was to provide a description of the conditions affecting religious upbringing of children in families that are staying in Scotland during an economic migration. The perspective used encompasses the family environment, the parish, the Scottish educational system and its constituent catholic schools, and a Polish Saturday school. The presented research was conducted among Poles staying in Scotland. It shows that family emigration makes religious upbringing of children harder. We may attribute this to the following main factors: a weakening of the parents’ religiosity, a lack of religious education in public schools, insufficient knowledge of catholic education, a limit of the capability of attending Polish language catholic mass, and a lay environment in which the children operate. A certain challenge for the emigrants is understanding the different character of catholic education in Scotland from that in Poland. A large problem is insufficient catechism activities which are usually ad hoc, limited in duration, and reach only a part of the children and youth. In families with weak religiosity, an emigration threatens the realization of the religious education and upbringing function of families and favors the cessation of faith. Pastoral and catechist activities with a large engagement of lay catechists are an attempt to deal with the challenges that families face with children being raised in dual language environments and cultures of varied attitudes to religious and spiritual needs.

Lost in Translation: The English Language and the Catholic Mass by Gerald O’Collins (review)

O’Rourke paints a picture of himself in the introduction as a child in rural Ireland who had access to a pre-electric age, and therefore who lived in a natural world similar to the one which Aristotle might have inhabited. We in Ireland are not so estranged from our roots that we can forget the soil in which we were nurtured. Poets such as Seamus Heaney, quoted in this introduction, are able to refresh our memories in this regard. It was through this world of unspoilt nature that both these philosophers, Aristotle from Stagira in Greece, and Fran O’Rourke from Ratheniska, in the Irish midlands, made the discoveries which formed their minds and hearts. ‘A country childhood affords endless experiences of nature in its fresh sensuality’(2), the author declares with pride. These lifetime reflections of Fran O’Rourke on one of the greatest philosophers the world has known, both in their original inspiration as talks delivered throughout his professorial career, and now in their comprehensive and yet accessible form, should be required reading for all, especially those of us who think the world began when we arrived. Mark Patrick Hederman has been a Benedictine monk of Glenstal Abbey, Limerick, Ireland, for the last fifty years and is former abbot of the monastery and headmaster of the school. His doctorate was in the philosophy of education. He is a founding editor of The Crane Bag Journal of Irish Studies, and his most recent book is The Opal and the Pearl (Dublin: Columba Press, 2016). Lost in Translation: The English Language and the Catholic Mass, Gerald O’Collins SJ (Collegeville, Maryland: Liturgical Press Academic; 2017), 125 pages. If we were to think of this author’s books (all sixty-nine of them now) as ships, they would amount to a sizeable navy for a middle power such as Australia. Many of them are weighty tomes of serious original scholarship. Within our naval image, these would be battleships, aircraft carriers or other large ships of the line. This work before us is more in the nature of smaller but nonetheless necessary craft. We might think of a patrol boat or frigate or, perhaps, a guided missal destroyer. This work is not out to destroy, however. Though Gerry O’Collins, it is clear, would happily see the 2010 translation given decent Christian burial. Summer 2018: Book Reviews Studies • volume 107 • number 426 238 If Lost in Translation contains a serious critique, it does so entirely ‘within the family’, so to speak. It is not taking pot-shots at anyone from outside. The facts are soberly presented, especially in the historical survey by British journalist John Wilkins, which forms the opening, introductory chapter. Then the author himself takes over, summoning up his vast armoury of talent – historical, linguistic, theological and literary – in a penetrating analysis of all the documents relevant to the case. Of course, as in all stories there are heroes and villains. Wearers, as in Westerns, of hats white and black. Though, in this case, the hats for the most part tend to be purple or red. John Wilkins and Gerry O’Collins simply recite the facts, allowing readers to judge for themselves the motives of the major players involved. One suspects that, were the cause for canonisation of Cardinal Medina Estevez, sometime prefect of the Congregation of Divine Worship, to arise, the Devil’s advocate might find in this slim volume much grist for his mill. However, its author is not here playing the man, rather he is reaching behind the polemics to state a case for rejection of the translation introduced – or rather imposed – in 2011, and doing so on two grounds in particular: first, the theological and pastoral intent of the Second Vatican Council; second, a theory of translation, with a pedigree he shows to reach back behind George Steiner, T S Eliot, Ronald Knox and Cardinal Newman, to ThomasAquinas in the MiddleAges, and even further back to the Patristic era. Here is Aquinas, no less, writing in letter to Pope Urban IV: ‘It is … the taskofthegood translator,whentranslatingmaterial dealing with the Catholic faith, to preserve the meaning but to adapt the mode of expression, so that...

Book Review: Lost in Translation: The English Language and the Catholic Mass. By Gerald O’Collins with John Wilkins

Book Review: <i>Lost in Translation: The English Language and the Catholic Mass</i>. By Gerald O’Collins with John Wilkins

Africanising the Catholic Mass Celebration in Ghana: Recognising Cultural Identity or Agenda to Retain the Faithful?

The Catholic Church started in Ghana in the 1500s. The missionaries of this Eurocentric Church prohibited its converts from practising their culture, for example the singing of folksongs, drumming, dancing and wearing of talismans in and outside the church, because they were deemed satanic, savage, fetish, heathen and ungodly. The missionaries’ perception was that Ghanaians did not know God and they—the missionaries—had come to Africa to “teach the Ghanaians” about God. Church premises were decorated with the cross and Christ images to facilitate full conversion of converts; whereas Ghanaian traditional, cultural and religious shrines for the veneration of “their” gods were destroyed. Church hymns were in Latin and English with few translations. However, in a noteworthy change of heart, over the past two decades Ghanaian drums, songs and dance were once again accepted into the Mass. This ethnographic study, which was undertaken to understand the sudden “U-turn” on Ghanaian culture, found that the change of attitude was to recognise African culture with the agenda of retaining the faithful in the wake of competition from emerging charismatic churches.

사회적 자본 및 공동체의식이 주거만족에 미치는 영향관계 : 대구지역 공동주택 거주자를 중심으로

ABSTRACT Our central thesis is that of Jesus Christ of Latter-day Saints, nicknamed Mormons, has created a culture which is not only friendly to but which also encourages change. This culture grows out of doctrinal preferences which recognize importance of change to processes of personal and institutional growth, and which has therefore been receptive to administrative practices which encourage same behaviors, albeit under a different nomenclature, that OD theory, practice, and interventions support. INTRODUCTION The of Jesus Christ of Latter-day Saints has a history of adapting to change. It was, in fact, created with idea of change in mind, and structured accordingly. founder Joseph Smith compiled, for instance, a group of revelations in a book of scripture called The Doctrine and Covenants, which is divided into 138 sections, or chapters. In writing preface to this book, as well as in what until recently was final section, missionary work was principal emphasis. This mandate to grow, or change, is at foundation of everything does, and a great deal of administrative experimentation has shaped successive missionary approaches over years. Nothing has focused attention more directly on institutional and individual change processes more than missionary work, and it has all had effect of creating a very adaptive system. Based on our life-time experience with Church, we suggest changes within seem most probably to be facilitated by: 1) an underlying belief that it is destiny of to grow, and that it therefore must be adaptive. A central mission, if not central mission, is growth. 2) The doctrine that God continues to speak, by revelation, to Apostles and Prophets in this day. A God who continues to talk is one who wants people to change. Otherwise He would be silent. 3) An underlying doctrinal theme that men and women are agents of Deity, responsible to Him for conduct of earthly affairs within His Church, and accountable to find most effective ways to get things done. This too implies need to change constantly. Because shares common goals and purposes with so many other organizations, it is not surprising that common elements of culture are also shared. This creates somewhat of a curiosity. On one hand, we choose to think we are unique, individual, and therefore different from all others; on other hand, we share much in common with many, creating what Joann Martin et.al. (1983), in another context, has called a uniqueness paradox-we think we are unique, but paradoxically, we are vastly similar. Our identity is found in both similarities and differences. In world of religious and spiritual preferences, for example, who is to be surprised that Protestant community shares much in common with Catholic community from which it broke, or that both Protestant and Catholic orthodoxies hold much in common with earlier Judeao-Christian ethic from which they both descend? The Catholic Mass, for example, is child of Jewish Synagogue service, and carries therefore some of values and preferences of parent. One unique expression of religious values is that expressed by of Jesus Christ of Latter-day Saints, sometimes called by nickname Church (hereafter called the Church), because of belief that The Book of Mormon is sacred scripture, in exactly same sense that Bible is scripture. In 1820's and 1830's Joseph Smith announced that in answer to his search for religious truth, he received a number of visions and revelations, through which knowledge of God, once preached by Jesus and His apostles, but lost through generations of apostasy, was restored. In making this announcement, Joseph charted a unique course in Christian community: 1) he announced that he was a prophet, not in some social do-good sense of helping solve social problems, but in sense that he received revelations from God in harmony with which men and women might be saved in Kingdom of Heaven; 2) that same revelations which he had received others might receive as well, and thus come to know independently of his prophetic station, and 3) that church he established was a restored church-not reformed, as Protestant community asserts, nor a continuation of an ancient inheritance, as Catholic, Orthodox and Coptic communities assert, but a return to ancient but eternal truths, as word restore implies. …

Squaring with the Truth: Peter Maxwell Davies and &lt;em&gt;Vesalii Icones&lt;/em&gt;

SQUARING WITH THE TRUTH: PETER MAXWELL DAVIES AND VESALII ICONES NIRMALI FENN N DECEMBER 4, 1963, THE VATICAN COUNCIL II (VCII) passed a decree permitting the Mass to be conducted in the vernacular.1 Such a reform had the potential of transforming the way in which communicants engaged in worship and challenged the distinctive ritualization strategies of the Mass for which the priest ritualized the traditional Eucharistic meal. In the Mass, the actions of eating flesh and drinking blood are symbolic—a theatrical act to preserve the memory of sacrifice. The language reform favored comprehension of such symbols and provoked widespread debate. For theologians, such as Dom Gregory Dix, the fundamental quality lost by the implementation of this reform was mystery—“the Eucharist is a holy mystery to be experienced, not something to comprehend with the mind and reduce to rational categories.”2 Following a similar logic, the British composer Sir Peter Maxwell Davies condemned the language reform by writing a powerfully damning response in the form of a music theater piece for dancer, cello and ensemble titled Vesalii Icones (1969).3 The year of the VCII decree occurred during a period when Davies was using music theatre as a vehicle for musical protest. His focus was O 138 Perspectives of New Music on what he perceived as religious corruption within the Catholic Church, which was spearheaded by his opera Taverner (1962–68) that dealt with the forced betrayal of a musician’s artistry for the sake of Church dogma. Through Vesalii Icones, Davies conducted an attack on the Council’s language reform; ultimately, he believed the use of the vernacular as a language to convey the sacred jeopardized the mystery behind the sanctity of the ritual that is the Catholic Mass. The objective of this paper is to unravel why Vesalii Icones heightens mystery, and how increasing mystification increases revelation. First, I will focus on the most ritualistically overt sound in Vesalii Icones—the ringing of the Sanctus bells. These bells mark the boundary points of individual musical movements. However, I will argue that these bell solos are “contaminated” by composed music, which as examples of imported secular music, dissolve the demarcated boundaries between musical movements and the sacred from the profane. Second, I intend to reveal the presence of recursive structures operating at a sectional and macro level. The consequence of these structures is to destabilize the structured ritual framework. To reinforce this observation, I will draw on the anthropological work of Don Handelman, referring to research from his two papers Ritual in its own Right and Models and Mirrors.4 By citing Handelman, I intend to demonstrate that the structure of Vesalii Icones effectuates a curve that is intensified by the lack of demarcated boundaries and the use of recursions. Effectively, the piece folds in on itself, torquing from a point of intense introspection, which represents the point of ultimate concealment. Following the point in which the ritual achieves maximum introspection, the drama suddenly springs outwards in a display of unabashed exhibitionism with the dancer flinging off his garments—this is the moment of revelation. 1) THE VCII LANGUAGE REFORM AND THE PREMISE OF VESALII ICONES The VCII language reform reevaluated the operational nature of the Mass and challenged the communicative function of ritualistic language. The council’s intention was to foster the communal aspects of the liturgy. By supplanting Latin as the language of Catholic ritual, it was assumed that the vernacular language would provide the laity with a means to identify the intention directing the action.5 However, as ritual scholar Roy Rappaport raises, there are distinctions in the communicative capacities of languages. Vernacular languages have the potential to subvert, but liturgical languages are languages removed from “everyday” social systems, thereby possessing the potential to convey the sacred and the timeless: Squaring with the Truth: Peter Maxwell Davies and Vesalii Icones 139 the words of liturgy can connect that which is present to the past, or even to the beginning of time, and to the future, or even to time’s end. In their invariance itself the words of liturgy implicitly assimilate the current event into an ancient or ageless category of events, something that...

Squaring with the Truth: Peter Maxwell Davies and Vesalii Icones

SQUARING WITH THE TRUTH: PETER MAXWELL DAVIES AND VESALII ICONES NIRMALI FENN N DECEMBER 4, 1963, THE VATICAN COUNCIL II (VCII) passed a decree permitting the Mass to be conducted in the vernacular.1 Such a reform had the potential of transforming the way in which communicants engaged in worship and challenged the distinctive ritualization strategies of the Mass for which the priest ritualized the traditional Eucharistic meal. In the Mass, the actions of eating flesh and drinking blood are symbolic—a theatrical act to preserve the memory of sacrifice. The language reform favored comprehension of such symbols and provoked widespread debate. For theologians, such as Dom Gregory Dix, the fundamental quality lost by the implementation of this reform was mystery—“the Eucharist is a holy mystery to be experienced, not something to comprehend with the mind and reduce to rational categories.”2 Following a similar logic, the British composer Sir Peter Maxwell Davies condemned the language reform by writing a powerfully damning response in the form of a music theater piece for dancer, cello and ensemble titled Vesalii Icones (1969).3 The year of the VCII decree occurred during a period when Davies was using music theatre as a vehicle for musical protest. His focus was O 138 Perspectives of New Music on what he perceived as religious corruption within the Catholic Church, which was spearheaded by his opera Taverner (1962–68) that dealt with the forced betrayal of a musician’s artistry for the sake of Church dogma. Through Vesalii Icones, Davies conducted an attack on the Council’s language reform; ultimately, he believed the use of the vernacular as a language to convey the sacred jeopardized the mystery behind the sanctity of the ritual that is the Catholic Mass. The objective of this paper is to unravel why Vesalii Icones heightens mystery, and how increasing mystification increases revelation. First, I will focus on the most ritualistically overt sound in Vesalii Icones—the ringing of the Sanctus bells. These bells mark the boundary points of individual musical movements. However, I will argue that these bell solos are “contaminated” by composed music, which as examples of imported secular music, dissolve the demarcated boundaries between musical movements and the sacred from the profane. Second, I intend to reveal the presence of recursive structures operating at a sectional and macro level. The consequence of these structures is to destabilize the structured ritual framework. To reinforce this observation, I will draw on the anthropological work of Don Handelman, referring to research from his two papers Ritual in its own Right and Models and Mirrors.4 By citing Handelman, I intend to demonstrate that the structure of Vesalii Icones effectuates a curve that is intensified by the lack of demarcated boundaries and the use of recursions. Effectively, the piece folds in on itself, torquing from a point of intense introspection, which represents the point of ultimate concealment. Following the point in which the ritual achieves maximum introspection, the drama suddenly springs outwards in a display of unabashed exhibitionism with the dancer flinging off his garments—this is the moment of revelation. 1) THE VCII LANGUAGE REFORM AND THE PREMISE OF VESALII ICONES The VCII language reform reevaluated the operational nature of the Mass and challenged the communicative function of ritualistic language. The council’s intention was to foster the communal aspects of the liturgy. By supplanting Latin as the language of Catholic ritual, it was assumed that the vernacular language would provide the laity with a means to identify the intention directing the action.5 However, as ritual scholar Roy Rappaport raises, there are distinctions in the communicative capacities of languages. Vernacular languages have the potential to subvert, but liturgical languages are languages removed from “everyday” social systems, thereby possessing the potential to convey the sacred and the timeless: Squaring with the Truth: Peter Maxwell Davies and Vesalii Icones 139 the words of liturgy can connect that which is present to the past, or even to the beginning of time, and to the future, or even to time’s end. In their invariance itself the words of liturgy implicitly assimilate the current event into an ancient or ageless category of events, something that...

Lost in Translation: The English Language and the Catholic Mass by Gerald O'Collins

Lost in Translation: The English Language and the Catholic Mass by Gerald O'Collins

A ‘Lewd Company’ at Prayer: Plebeian Catholics in Elizabethan Cheshire

In May 1582, 17 members of a ‘lewd company’ of 22 individuals from the Cheshire parish of Malpas were presented and indicted before the Chester Quarter Sessions, charged with attendance at an illegal Catholic mass in a farmhouse there. The examinations of ten of the attendees survive in the Quarter Sessions records, and provide a rare and informative glimpse of a rural, post-Reformation Catholic community at a key point in its development. This article provides an edition of, and commentary upon, these sources. It argues that together they provide a valuable picture of the plebeian form of Catholicism which, unlike the religion of the Catholic gentry, has rarely survived in the record.

Is Quebec Still a Catholically Distinct Society within Canada? An Examination of Catholic Affiliation and Mass Attendance

Since the Quiet Revolution, Quebec has significantly transformed its relationship to Catholicism. Some commentators have even gone as far as discussing an increasingly important secularization within the province. Yet, an examination of the main indicators of religiosity in Quebec provides evidence for the permanence of a certain cultural Catholicism. However, this cultural Catholicism is tending to gradually fade over time, giving place to the reconfiguration of the regime of religiosity. Meanwhile, in the rest of Canada, Catholicism tends to grow, primarily due to the immigrant population in recent years. In this general context, is Quebec still a “Catholically distinct” society? To answer this question, the authors use a series of logistic models to examine the main determinants of Catholic affiliation and Mass attendance. Age, place of birth and mother tongue emerge as principal determinants of religious affiliation and practice. Based on the findings from these models, the authors show that Quebec remains a Catholically distinct society in comparison with other Canadian regions. However, the gap between this province and the rest of Canada seems to have been increasingly fading, at least over the last thirty years.

Reverence and Integration: Boy Scouts, Jewish Camping and American Orthodoxy

Reverence and Integration:Boy Scouts, Jewish Camping and American Orthodoxy Adam S. Ferziger (bio) and Hillel D. Spielman (bio) During my marathons I bonded with runners of all backgrounds… symbolic of my people’s position in America was the presence at a designated place for a prerace minyan at the marathon staging area—readily available, if I chose to attend. This Jewish place rested comfortably next to the Catholic Mass tent and the Protestant prayer area.1 “Young Israelites” at a Camporee In 1947, Harold Jacobs (1912–1995) was president of the Young Israel of Eastern Parkway in Brooklyn. Among the activities sponsored by this then thriving Modern Orthodox synagogue was the “Shomer Shabbat” (Sabbath observant) Boy Scout Troop 404, whose ranks included two of Jacobs’ sons. Jacobs, who in subsequent years was to become a national lay leader of American Orthodoxy, accompanied the group on a weekend “camporee.”2 In his portrayal of the event, he first describes an “Orthodox” application of the Boy Scout motto “Be Prepared”3—making sure [End Page 271] that all was in order on Friday afternoon such that the troop members could properly observe the Sabbath laws throughout the evening and following day. He then writes of the public prayer and Sabbath meals that took place and were experienced by the Orthodox participants. But what stands out in the description is that the Young Israel group was not alone. Regarding the “inspiring [morning] service—uniformed Boy Scouts, in their taleisim (prayer shawls), and reading from their siddurim (prayer books),” he notes “even non-Jewish troops and their leaders were awed by the sight.” Furthermore, on Sunday, when the Christian groups had their scheduled prayers, “the Camp Master approached me to conduct a Sunday morning service (l’havdil).”4 Jacobs reports that over seventy additional Scouts who were at the camporee joined Troop 404 for the “makeshift” Jewish service that he orchestrated.5 Jacobs’ depiction of this “mini-camp” captures some of the basic characteristics of Orthodox Boy Scout camping since the 1920s. Boy Scout Camps were not designed as exclusively or officially “Jewish environments” and certainly not “Orthodox” ones. On the contrary, they were by definition nonsectarian frameworks that integrated Jewish and non-Jewish troops and were generally directed by non-Jews or non-Orthodox Jews.6 With advanced planning and cooperation from the camp authorities, the Orthodox troop leaders were able to construct a setting that would enable their Scouts to conduct public prayer, maintain their religious dietary restrictions, observe the Sabbath, and even work towards earning special Jewish emblems.7 The visibility of the Orthodox contingents also attracted Jewish Scouts from other troops to their rituals. Yet as far as the Scouting activities and programming that took place during camp were concerned, the Orthodox Scouts were under the authority of the camp leadership and were fully incorporated into the program with the rest of their fellow Scouts. [End Page 272] The Orthodox Boy Scout experience, as such, differed profoundly from the predominant model of the Jewish and especially the Orthodox summer camp that was emerging during just the same period that Jacobs attended a weekend camporee. The current article, then, aims to outline and contextualize a strand in Jewish organized camping that to date has eluded academic scholarship. In parallel, the evolution of Jewish Boy Scout camping offers a lens through which to perceive a number of key themes in the history of American Orthodoxy. The following examines these questions: How does the Orthodox Boy Scout Camp experience compare with other forms of Jewish Camping, especially denominationally-affiliated ones? How has Orthodox Boy Scout Camp changed over time? What novel perspectives does this example offer in regard to broader changes in American Orthodoxy? The discussion is based on archival records, journalistic articles, secondary studies, and written exchanges and personal interviews with Jewish Scouts, leaders, rabbis–some who were active as far back as the 1940s–and others who are still intensively involved. It is not intended to be comprehensive, but seeks to offer insight into the main contours of the distinctive Orthodox Jewish camping model that evolved in Boy Scout Camp. Reverence Founded in 1910, the main constituency of the Boy...

The History of the 1980 Anglican Pastoral Provision

The reception of married convert priests in the catholic church was made possible by a set of policies and permissions established in 1980 that have come to be known as the Pastoral Provision.1 the term provision refers to a privilege or accommodation that is made for pastoral reasons, to remove barriers to or help facilitate the spiritual growth of a person or group. the accommodation for anglican converts provided for them to retain certain cultural practices, such as a traditional anglican liturgy and married clergy, to smooth their entry into the catholic faith. How is it that the catholic church came to make such a generous accommodation for anglicans? and why only for anglicans, and not other christian denominations? this article recounts the events and trends that led to the 1980 decision establishing these policies.Influences on the Pastoral ProvisionThe 1980 decision reflected a unique confluence of short and long term historical and religious trends both within and outside the catholic church. it is a tale that begins in the 16th century religious division between Protestant and catholic and ends in the contemporary religious division between liberal and conservative, with attempts, ultimately futile, to heal the divisions in between. conceived as an ecumenical initiative in the spirit of Vatican council ii, its establishment reflected the character of the centuries-old forces separating catholicism and anglicanism as well as the particular cultural situations of both churches in the 1970s. Most of all, the Pastoral Provision was an idea whose time had come.Five elements stand out as particularly important for understanding this development: 1) the 16th century english Reformation, which separated anglicanism from catholicism in unique ways; 2) the 19th century conversion of the anglican priest John Henry Newman, which set a pattern for future clergy conversions; 3) the second Vatican council, which introduced catholics to a more open stance toward Protestants, and anglicans in particular, and to a married deaconate; 4) the failure of ecumenical engagement amid diverging cultural and religious stances of anglicanism and catholicism in the 1970s; and 5) the particular interest and force of bishop bernard law, who, long before becoming embroiled in sex abuse scandal as cardinal archbishop of boston in the 2000s, was one of the american church's most effective advocates for civil rights and ecumenical unity.From Reformation to NewmanFew dispute that the english Reformation was more a matter of politics than of national conversion. though views differ on how far Protestant ideals had taken hold among the english people prior to the 1530s, no historian goes so far as to attribute the break with Rome to this cause. even a.G. dickens, probably the strongest proponent of the view that receptiveness to Protestantism was well advanced in the popular mind, only claims that changing religious sensibilities meant that when the king quarreled with the Pope over his divorce, a permanent schism did not merely become conceivable; it proved actually manageable without arousing much opposition within the realm.2The Protestant religion was imposed upon, not acquired from, the english people, and was accompanied by a violent and thorough suppression of the catholic faith. the 1535 oath of supremacy, requiring the submission of clergy and religious to the king as the supreme spiritual authority in england on pain of death, was hardly the sign of a popular movement. under elizabeth, beginning in 1559, attending the church of england was enforced by heavy fines, and celebrating a catholic Mass was punishable by death. catholic priests, and laypersons publicly affirming the catholic faith, were subject to painful and humiliating public execution, often without benefit of trial, resulting in almost 300 martyrs by 1670.3 as the oxford catholic historian eamon duffy has asserted in recent years,4 the catholic character and practice of english parishes was systematically dismantled in a stripping of the altars (the title of his study). …